Podcasts about sephardic

Why did a Valencia orange, abandoned on a tiny arid Caribbean island, transform into a new species that nobody could eat — and how did that inedible fruit end up in cocktail bars on every continent? What made the harbour of Willemstad one of the most consequential trading posts in the Atlantic world, and what does the story of Sephardic refugees, the slave trade, and a language assembled from seven others tell us about how Curaçao became Curaçao? And why does the blue liquid in most bottles labelled "curaçao" contain nothing from the island at all?Join John and Patrick as they tell the story of the laraha — the accidental species, the Dutch distillers, and the smallest nation ever to qualify for a World Cup...----------In Sponsorship with J&K Fresh.The customs broker who is your fruit and veggies' personal bodyguard. Learn more here!-----------Join the History of Fresh Produce Club for ad-free listening, bonus episodes, book discounts and access to an exclusive chatroom community.Support us!Share this episode with your friendsGive a 5-star ratingWrite a review-----------Subscribe to our biweekly newsletter here for extra stories related to recent episodes, book recommendations, a sneak peek of upcoming episodes and more.-----------Instagram, TikTok, Threads:@historyoffreshproduceEmail: historyoffreshproduce@gmail.com

Ikar hateshuva — shyishma bizyono yidom v'yishtok. Hear your humiliation. Be still. That is the way back. Shiur 2 in the weekly Torah series on the Lost Princess of Rebbe Nachman of Breslov, at the Sephardic Center on Avenue P in Brooklyn. With R' Nachman Fried. This shiur picks up right where Shiur 1 left off — and walks through the spiritual lull between Shavuos and Rosh Hashana, the moment the words slipped from the King's mouth, and the moment the viceroy stood up uninvited and asked, give me a servant, give me a horse, give me money for the journey. The Rebbe is teaching us, in every detail, who the tzaddik is — and who we are. What we cover: The Rebbe is for everyone — vos art es mir az einer bentcht zich b'kavana un nisht visen az es iz fun mir. What does it bother me if someone bentches with kavana and doesn't know it's from me? The Rebbe never cared if you became his chassid. He cared if you connected to Hashem. The post-Shavuos void — why the Torah deliberately leaves us with no Yom Tov between Shavuos and Rosh Hashana. The trigger we're trying to distract from is underneath the boredom — and Hashem put it there on purpose. The three beliefs — Hashem, the tzaddik, and (the one the yetzer hara works hardest to break) YOU. The ladybug-in-the-pool story. You are relevant. You can't make peace with terrorists — my father olav hashalom, the yetzer hara's real address (not Ibiza — your head), and why the doubt about your own relevance is the yesod of Amalek. Ego = Edging G-d Out — how every time we let our strength protect our weakness, we lay down another iron layer between us and the chelek Eloka mima'al inside. The avoda — yishma bizyono, yidom v'yishtok. Hear your humiliation. Stay quiet. Stay present. That is the kli the light is waiting to fill. The story moves — the broiges, the words that slipped from the King's mouth (vnishtguter zol dir nemen), the lost princess vanishing, and the moment the viceroy stood up without being asked. That uninvited amad is the tzaddik. That uninvited amad is the tzaddik in you. Compassion needs Da'as — feeling someone's pain is rachmanus. Acting on it is l'rachem. The bridge between them is da'as — and da'as is what lets you see the godliness inside the table, the chair, the meshulach at your door. Why he asked for a servant, a horse, and money — chavruta + nefesh habahamis (to ride, not to be ridden) + parnassa for the road. We were the viceroy. We agreed to come down here. We said yes. The action plan — bli neder, one moment of humiliation this week. With your wife if you're married. With a partner. In business. One time. Hear it. Stay. Don't run. That's how the chomah stays standing and the Lost Princess can be heard again. —

Rabbi Moshe, also known as Roosevelt Solomon Jr., was born in 1952. Much of his career has been in Kokomo, Indiana. Initially, he grew up to become a Baptist minister. During his time in the pulpit, he traveled to Israel and experienced a vision that established a personal connection to Judaism. Following this revelation, he converted to Judaism under the guidance of Manhattan's unaffiliated New Synagogue. In Kokomo, Roosevelt Solomon Jr., the son of a minister, entered the ministry at a young age. Now known as Rabbi Moshe, he founded Congregation Yeshivat Tzion around 2014 with the unique goal of converting others to Judaism in the spirit of “Jewish unity.” He describes his synagogue's tradition as Sephardic, neo-Hasidic, post-racial, and post-ethnic and Zionist, with many members observing kosher dietary laws. Soul food has also significantly influenced the synagogue's culinary offerings. Some of the synagogue's melodies are influenced by Black American musical traditions, as noted in the Artscroll Orthodox Prayer Book. 

Are we are venturing into the twilight of an American Jewish era? In a recent SAPIR essay, Dr. Mijal Bitton makes the case that it's time to reimagine Jewish flourishing for a new age -- one based on a Sephardic model of preservation rather than the liberal Ashkenazi dream of social acceptance, which defined the previous century. In a wide-ranging conversation, host Rabbi David Wolpe joins Bitton to explore whether the next century will be as welcoming to our descendants as it was to our ancestors. And how to create a more resilient Jewish future in America.Read Mijal's essay in SAPIR, The Future is Sephardic: https://sapirjournal.org/aspiration-ii/2026/the-future-is-sephardic/Questions or comments? Send us a note at ⁠info@sapirjournal.org⁠Music from #Uppbeat: ⁠https://uppbeat.io/t/theo-gerard/monsieur-groove

Part 2 of Jewish History and Trauma - In this episode Rabbi Spiro and Professor Elan Javanfard explore the chronological and psychological history and experiences of Sephardic and Mizrachi Jews and how their past has shaped and created those communities into the way we know them today. How does honour, respect and family play a huge part in these communities in both healthy and unhealthy ways, and how does a perspective on who is “outside” and “inside” create a loyalty and Jewish practice that is unique. Welcome to a special three-part series of Remember What's Next called Jewish History and Trauma. Ellie Bass and  Rabbi Ken Spiro are in conversation with Professor Elan Javanfard who is a  researcher and expert in Jewish intergenerational trauma. Together, we are going to trace the full arc: where our collective wounds come from, how they live in us today especially now and what healing might actually look like going forward.Find out more about Professor Javanfard and his work: https://www.elanjavanfard.com/ and check out his blog: https://nefesh.org/blogs/Ejavanfard Want the full story? Start from episode one.As Winston Churchill said, "The farther back you can look, the farther forward you are likely to see." That's exactly what we're doing — going all the way back, so we can understand the present and shape what comes next.

When a woman gets married and she comes from a Sephardic home, if her husband is Ashkenazi, is she required to change her Customs to those of her husband's?

Eilech V'anaseh — *Let me go and try.* A new weekly Torah series on the Lost Princess of Rebbe Nachman of Breslov, beginning at the Sephardic Center on Avenue P in Brooklyn. With R' Nachman Fried. This is Shiur 1 — the introduction to the story and the series. Rebbe Nachman said his Torah is *kodesh* and his stories are *kodesh kodashim*. The Lost Princess is the first and most relatable of the thirteen stories — the one that maps onto every life. What we cover: • **Why the Rebbe started telling stories** — five years before his passing, the Rebbe said: "I have told you Torah and I see it is not doing what it needs to do." Then he began the stories. *Stories don't put you to sleep — they wake you up.* • **A kabbalistic foundation** — *tzimtzum*, *ohr ein sof*, the ten Sefiros, *Kudsha Brich Hu* and *Shechinah*, the unification of back-to-back becoming *panim b'panim* — face to face. • **The three characters** — The King is HaKadosh Baruch Hu. The viceroy is the tzaddik and the part of *you* that takes responsibility. The bas melech is the neshama — the *chelek Eloka mima'al*, the part of you that came from above. • **The story begins** — six sons and one daughter, the king who loved her most, the moment of anger, and the words that flew. *V'nizraka mipiv dibbur* — and a word slipped from his mouth. The Lost Princess vanishes, and the viceroy stands up. • **"Try your best" / Eilech V'anaseh** — a personal story from my father, a*lav hashalom*, who insisted he be buried under the tree in Tveria. *Try your best.* The words that became the name of our learning group. • **Why *lo tov* and not *ra*** — the Rebbe doesn't say the *bad* should take you. He says *lo tov* — the *not-good*. Because there is no such thing as bad. There is only the absence of good. Even the place that looks beautiful — the ballroom, the music, the festivity — can be *lo tov* when there is no real good inside it. • **The "broiges"** — who got angry first, the king or the daughter? The Rebbe deliberately doesn't say. Because in every close relationship — with self, with others, with Hashem — *broiges* will come. That's part of being in relationship. • **The action plan** — the lost princess is the real you, separated from the performance you have built over decades. Start the work of meeting the inner child, the lowercase-t traumas, the buried feelings. Recognition is the first step home. —

If a person feels alert in the late hours of the night, should he spend that time learning Torah, even if this will likely cause him to wake up late in the morning and miss the final time for reciting Shema? One might argue that at night, one is not required to take the next morning into account, and since he currently is able to learn Torah, he should do so without worrying about how this might affect the next morning. In truth, this line of reasoning is entirely incorrect, and it is clear that one must ensure to go to sleep early enough at night to ensure his ability to wake up in time for Shema in the morning. Reading Shema before the final time in the morning constitutes a Torah obligation, and, moreover, it cannot be made up once it is missed. Thus, if a person oversleeps and does not read Shema by the final time, he has neglected a Torah obligation. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) sharply criticized yeshiva students who stay up late to learn and then oversleep the next morning, noting that they are using the Torah to act contrary to Hashem's will, which cannot possibly be excused. He related that Rav Tzadka Hussin (Baghdad-Jerusalem, 1876-1961) always recited Shaharit at sunrise, but one morning he woke up late, and he decided to pray privately at home, rather than arrive late in the synagogue. He felt that a Rabbi arriving late for the prayer creates a Hilul Hashem – a defamation of G-d's Name – and it is therefore to pray at home under such circumstances. This underscores the impropriety of Torah scholars rising late in the morning. It is far preferable to learn less at night and wake up on time in the morning than to learn until the late nighttime hours and risk waking up late in the morning. It should be mentioned that there is a famous dispute among the Poskim in calculating the final time for Shema in the morning. The two opinions are commonly referred to as the view of the Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1683) and the Vilna Gaon (1720-1797). Sephardic practice follows the view of the Magen Abraham, according to which the final time is earlier than according to the Vilna Gaon. Hacham Ovadia Yosef writes that one should not rely on the lenient view of the Vilna Gaon except under extenuating circumstances. Certainly, though, if one missed the time of Magen Abraham, he should ensure to recite the Shema before the time of the Vilna Gaon.

Jill Kargman is a New York Times bestselling author of 12 books, creator of Odd Mom Out, and a "shtetl chic" Manhattan Jewess. Margarita and Jill talk wig life, vaginal lasers, antisemitism in middle school, and why Jewish joy is the whole point. Jill found her voice the moment she stopped hiding behind characters and just told the truth. She's excited to share her new film - Influenced (in theaters May 8th).Follow Jill on IG @jillkargman and @influenced.movie Support our work: buymeacoffee.com/peoplejewwannaknowWhat We Discuss:00:00 Intro & Episode Agenda02:12 Sephardic mom, Ashkenazi dad, free-range NYC childhood06:30 Pulling her son out of school after an antisemitic incident10:15 Why every story she tells comes back to family14:20 Making *Influenced* and hiding the meat in the pasta18:45 Celebrity cameos, blonde wigs, and being a "Sicilian widow" in real life24:30 Re-virginization is real and Jill did it27:10 Jewish storytelling needs comedy too30:00 Margarita's life as a child pop star in Ukraine34:20 Jewish joy, Mamdani, and L'chaim motherf*ckers36:44 Closing Remarks & Guest Nomination

Celebrating the launch of "Restoration of Israel". Hosted on Acast. See acast.com/privacy for more information.

Welcome everyone and thanks for listening. Please rate, share and subscribe to help fight the algorithm. Drop in on the comment section‼️On today's episode we're going to give our tin foil hat opinion of when the ORIGINS of the North American take over actually happened‼️Contact me at:FranksCastles21@proton.me if you'd like to set up an interview!Hit me up on X/Twitter‼️https://x.com/MrWoodson124

What does our DNA reveal about who we are as a people? In this episode of Remember What's Next, we explore the genetic history of the Jewish people and what it teaches us about our shared origins, our journey through history, and the family-turned-nation we've become.We begin where it all began: in the Levant. The genetic evidence is clear — all Jews trace back to Judea, with roots firmly planted in the land of our ancestors. From there, we follow the threads of our story outward, examining how exile and survival shaped not only our culture and traditions, but our very biology.We trace the Ashkenazi journey through the Rhineland, the Sephardic experience in Spain and Morocco, and the long, rich history of Mizrahi communities across the Middle East and North Africa. We look at how being enslaved and dispersed by the Roman Empire scattered our family across continents, and how centuries of life in different lands left their mark on visible traits like skin tone, eye color, and hair — even as our core genetic identity remained remarkably intact.This is a story of one family that became a nation, a nation that endured exile, and a people whose genetic memory still carries the fingerprints of Judea after thousands of years. Join us as we connect the science to the soul of our shared Jewish story.Support the work: https://ko-fi.com/rememberwhatsnext Want the full story? Start from episode one.As Winston Churchill said, "The farther back you can look, the farther forward you are likely to see." That's exactly what we're doing — going all the way back, so we can understand the present and shape what comes next.

Across Greece, once-thriving Jewish communities stood for more than two thousand years. From the Romaniote Jews of Ioannina to the great Sephardic center of Salonika, Jewish life shaped the cultural and urban fabric of the eastern Mediterranean. During the Holocaust, approximately 87 percent of Greek Jewry was murdered — one of the highest destruction rates in Europe. Entire communities disappeared almost overnight. What remained were buildings — sometimes abandoned, sometimes altered, sometimes barely recognizable — silent witnesses to lives erased. For more than three decades, architect, researcher, and author Elias V. Messinas has devoted his life to documenting, restoring, and re-interpreting these synagogues and Jewish spaces. His major works include: The Synagogues of Greece: A Study of Synagogues in Macedonia and Thrace, a foundational architectural and historical survey, The Synagogue of Verona, a landmark study in restoration practice, Kahal Shalom: The Synagogue of Kos — A Chronicle of Research, Restoration, Sanctity and Ecology, and his recent reflective work, The Synagogue, which explores memory, encounter, and meaning through these spaces. Messinas is both architect and historian — but perhaps most importantly, a custodian of memory, working to preserve places whose congregations no longer exist. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator, and host of the New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here and also contributes here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Across Greece, once-thriving Jewish communities stood for more than two thousand years. From the Romaniote Jews of Ioannina to the great Sephardic center of Salonika, Jewish life shaped the cultural and urban fabric of the eastern Mediterranean. During the Holocaust, approximately 87 percent of Greek Jewry was murdered — one of the highest destruction rates in Europe. Entire communities disappeared almost overnight. What remained were buildings — sometimes abandoned, sometimes altered, sometimes barely recognizable — silent witnesses to lives erased. For more than three decades, architect, researcher, and author Elias V. Messinas has devoted his life to documenting, restoring, and re-interpreting these synagogues and Jewish spaces. His major works include: The Synagogues of Greece: A Study of Synagogues in Macedonia and Thrace, a foundational architectural and historical survey, The Synagogue of Verona, a landmark study in restoration practice, Kahal Shalom: The Synagogue of Kos — A Chronicle of Research, Restoration, Sanctity and Ecology, and his recent reflective work, The Synagogue, which explores memory, encounter, and meaning through these spaces. Messinas is both architect and historian — but perhaps most importantly, a custodian of memory, working to preserve places whose congregations no longer exist. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator, and host of the New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here and also contributes here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Across Greece, once-thriving Jewish communities stood for more than two thousand years. From the Romaniote Jews of Ioannina to the great Sephardic center of Salonika, Jewish life shaped the cultural and urban fabric of the eastern Mediterranean. During the Holocaust, approximately 87 percent of Greek Jewry was murdered — one of the highest destruction rates in Europe. Entire communities disappeared almost overnight. What remained were buildings — sometimes abandoned, sometimes altered, sometimes barely recognizable — silent witnesses to lives erased. For more than three decades, architect, researcher, and author Elias V. Messinas has devoted his life to documenting, restoring, and re-interpreting these synagogues and Jewish spaces. His major works include: The Synagogues of Greece: A Study of Synagogues in Macedonia and Thrace, a foundational architectural and historical survey, The Synagogue of Verona, a landmark study in restoration practice, Kahal Shalom: The Synagogue of Kos — A Chronicle of Research, Restoration, Sanctity and Ecology, and his recent reflective work, The Synagogue, which explores memory, encounter, and meaning through these spaces. Messinas is both architect and historian — but perhaps most importantly, a custodian of memory, working to preserve places whose congregations no longer exist. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator, and host of the New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here and also contributes here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/architecture

Across Greece, once-thriving Jewish communities stood for more than two thousand years. From the Romaniote Jews of Ioannina to the great Sephardic center of Salonika, Jewish life shaped the cultural and urban fabric of the eastern Mediterranean. During the Holocaust, approximately 87 percent of Greek Jewry was murdered — one of the highest destruction rates in Europe. Entire communities disappeared almost overnight. What remained were buildings — sometimes abandoned, sometimes altered, sometimes barely recognizable — silent witnesses to lives erased. For more than three decades, architect, researcher, and author Elias V. Messinas has devoted his life to documenting, restoring, and re-interpreting these synagogues and Jewish spaces. His major works include: The Synagogues of Greece: A Study of Synagogues in Macedonia and Thrace, a foundational architectural and historical survey, The Synagogue of Verona, a landmark study in restoration practice, Kahal Shalom: The Synagogue of Kos — A Chronicle of Research, Restoration, Sanctity and Ecology, and his recent reflective work, The Synagogue, which explores memory, encounter, and meaning through these spaces. Messinas is both architect and historian — but perhaps most importantly, a custodian of memory, working to preserve places whose congregations no longer exist. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator, and host of the New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here and also contributes here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Across Greece, once-thriving Jewish communities stood for more than two thousand years. From the Romaniote Jews of Ioannina to the great Sephardic center of Salonika, Jewish life shaped the cultural and urban fabric of the eastern Mediterranean. During the Holocaust, approximately 87 percent of Greek Jewry was murdered — one of the highest destruction rates in Europe. Entire communities disappeared almost overnight. What remained were buildings — sometimes abandoned, sometimes altered, sometimes barely recognizable — silent witnesses to lives erased. For more than three decades, architect, researcher, and author Elias V. Messinas has devoted his life to documenting, restoring, and re-interpreting these synagogues and Jewish spaces. His major works include: The Synagogues of Greece: A Study of Synagogues in Macedonia and Thrace, a foundational architectural and historical survey, The Synagogue of Verona, a landmark study in restoration practice, Kahal Shalom: The Synagogue of Kos — A Chronicle of Research, Restoration, Sanctity and Ecology, and his recent reflective work, The Synagogue, which explores memory, encounter, and meaning through these spaces. Messinas is both architect and historian — but perhaps most importantly, a custodian of memory, working to preserve places whose congregations no longer exist. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator, and host of the New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here and also contributes here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

Send us a text! We'd love to hear your thoughts on the show.If you love stories that explore art, history, identity, and the lives of women artists across time, this episode will absolutely fascinate you.In this conversation on The Resilient Writers Radio Show, I'm joined by writer, translator, and literary critic Merav Fima, author of the short story collection Late Blossoms and the forthcoming novel The Rose of Thirteen Petals and the Pomegranate Tree. Merav's work explores the lives, struggles, and artistic legacies of Jewish women artists across history, and this conversation is a wonderful deep dive into how a book can grow slowly over many years and eventually become something much larger than originally imagined.Merav shares that Late Blossoms actually began as part of her master's thesis in creative writing, but the earliest story in the collection was written even earlier, inspired by a painting she encountered while studying art history. That moment sparked a story about Else Lasker-Schüler, a Jewish expressionist poet and artist persecuted by the Nazis, and that story eventually became the seed for an entire collection focused on Jewish women artists and their lives, struggles, and creative work.One of the most fascinating parts of this conversation is how the collection came together over more than twenty years. Rather than writing all the stories at once, Merav wrote them slowly—sometimes only one story per year—until she eventually realized she had a full collection. We also talk about the challenge of structuring a short story collection and how important it is to think about the book as a whole, not just individual pieces. Merav shares how organizing the stories chronologically and thematically helped create a narrative arc across the collection.We also talk about her upcoming novel, The Rose of Thirteen Petals and the Pomegranate Tree, which follows a contemporary Sephardic family tracing their lineage back through history to medieval Spain. The novel moves backward through time across different countries and generations, exploring migration, memory, identity, and cultural legacy. Merav explains how this novel grew out of her doctoral research and required extensive historical and literary research to bring the settings and time periods to life.Another wonderful part of this conversation is our discussion about writing across different genres. Merav has written short stories, novels, memoir, scholarly writing, and even picture books, and she shares how each form requires a different mindset and writing process. She talks about how short stories focus on a single turning point, while novels require expansion and deeper emotional exploration, and memoir required a completely different drafting process.We also talk about perfectionism, mindset, and learning to see a book as a whole project rather than just individual chapters or stories — something so many writers struggle with.This is a thoughtful, inspiring conversation about writing across genres, writing about art and history, and how books sometimes take many years to become what they are meant to be.

What actually is authentic Sephardic Judaism—and how did we lose sight of it?In this conversation with Rabbi Daniel Bouskila, we unpack the Sephardic tradition as it was meant to be understood: not just a set of customs, but a fundamentally different way of approaching halacha, culture, and the Talmud itself.We talk about what makes Sephardic Judaism distinct—its clarity, its relationship to law, its resistance to over-complication—and how that stands in contrast to the Ashkenazi world that came to dominate modern Jewish life.This isn't about nostalgia. It's about recognizing that what many people assume is “standard” Judaism is actually just one historical stream—and how that shift happened matters.If you've ever wondered why Sephardic and Ashkenazi traditions feel so different, or what was gained and lost as one became more dominant, this conversation will challenge a lot of assumptions.We cover:What “authentic” Sephardic tradition really meansHow Sephardic Jews approach halacha differentlyThe role of culture vs law in shaping Jewish lifeA different way of engaging the TalmudHow Ashkenazi norms came to define mainstream Judaism#sefardic #ashkénaze #mizrachi #jewishtraditions #halachah #talmud #jewishidentity #jewishhistory #MizrahiJews #JudaismExplained #jewishphilosophy #torah #AuthenticTradition #RethinkingJudaism #deepconversations #fifthquestion Jewish History, Politics, Israel, Antisemitism, and Zionism - I cover it all.Politics: https://www.youtube.com/watch?v=x6QupJZ1HLY&list=PLQ3aQmFcYiCqqL-GSNw6NhSZWOvzaDdIKJewish History: https://youtu.be/1u4jHoZ8stM?si=0jZP4uhXlVEg2NOTAntisemitism: https://www.youtube.com/watch?v=RCgnEZ1d24Q&list=PLQ3aQmFcYiCqkU_aPIJGbE1xTKEbkh8euFacebook: https://www.facebook.com/daniel.levine.31/Instagram: https://www.instagram.com/rabbidaniellevine/#Israel #Rabbi #Jewish #WhatisZionism #DoJews?

In a previous installment, we discussed the great value of the Kaddish recitation for a deceased parent, and how it benefits the parent's soul. The Hida (Rav Haim Yosef David Azulai, 1724-1806) emphasizes in particular the value of the Kaddish recited following the reading of Tehillim. He writes that this Kaddish recitation has the ability to protect a parent's soul from harmful forces in the afterlife. However, notwithstanding the great importance and value of Kaddish, one must realize that other Misvot, too, bring great benefit to a parent's soul. The Gemara (Sanhedrin 104) teaches, "Bera Mezakeh Abba" – a son brings merit to his father through the observance of Misvot. Elsewhere (Erubin 70), the Gemara states that a son is "Kareh De'abu'ah" – his father's "leg." After one leaves this world, he is no longer capable of performing Misvot, and so he is unable to rise to greater heights in the afterlife – if not for his children, whose Misva observance brings him merit. In this sense, a child is the parent's "leg," enabling the parent to move forward despite being unable to continue fulfilling Misvot. In particular, besides Kaddish, learning Torah and giving charity in a parent's memory bring immense benefit to the soul. Additionally, a son benefits his parent's soul by reading the Haftara for the congregation. Many people assume that the Aliya of "Mashlim" is the preferred Aliya to receive in the synagogue, because it comes with the recitation of Kaddish. However, Hacham Ovadia Yosef maintained that Maftir is even greater, because of the special benefits granted to a parent's soul through the reading of the Haftara. Therefore, if a person has the choice between these two Aliyot, then – assuming he is capable of reading the Haftara properly – he should choose the Aliya of Maftir. The practice in some Ashkenazic communities is that only one person recites Kaddish. There as entire literature in Ashkenazic halachic sources determining the order of precedence when several people wish to recite Kaddish for a departed loved one. Unfortunately, this practice often led to a great deal of strife, as people vied and competed with one another for the privilege of reciting Kaddish, prompting a number of leading Ashkenazic Poskim to adopt the Sephardic model, whereby all who need to recite Kaddish do so together in unison. The Hatam Sofer (Rav Moshe Sofer, Pressburg, 1762-1839) changed the practice in his yeshiva to follow the Sephardic custom in order to avoid strife. And Rav Yaakob Emden (Germany, 1697-1776), in his commentary to the Siddur, writes that he decided to omit the discussion of precedence with regard to Kaddish, because the Sephardic custom, that the people recite Kaddish together, is preferable, as it avoids strife and conflict. The work Yesh Nohalim emphasizes that a person's performance of Misvot is far more beneficial to his parent's soul than his recitation of Kaddish, and his "hair would rise" when he saw conflicts arise among mourners in the synagogue over the Kaddish recitation. Such conflicts occasionally take place even in Sephardic congregations when two mourners or people observing Yahrtzeit vie for the privilege of leading the service, or for the Aliya of Mashlim. I remember that our great Rabbi, Hacham Baruch Ben-Haim, observed Yahrtzeit on the same day as one of the congregants in his synagogue, Shaare Zion, and each year, he deferred to that congregant. When asked about this practice, he explained that avoiding strife and conflict brings far more benefit to a deceased's soul than leading any part of the service. There is nothing more precious that a person can do to benefit the soul of a parent than to increase peaceful relations among Jews. People must realize that if leading the service requires anger and instigating strife, then the merits accrued are more than offset by the sins that have been committed. The Arizal taught that anger contaminates the soul, and one must immerse in a Mikveh to cleanse it afterward. Without question, there is no sense whatsoever in becoming angry and initiating a fight out of a desire to bring merit to a parent's soul. When several people recite Kaddish together, they must ensure to recite it aloud in unison, so as not to confuse the congregation.

On today's pages, Menachot 70 and 71, we jump into the most hotly contested debate in the history of the Seder table: can you eat rice on Passover? While the Torah defines chametz through five specific grains, the evolution of Kitniyot—the custom of avoiding legumes and rice—has created a deep cultural divide between Ashkenazi and Sephardic traditions. Producer Josh Kross joins the show to recount the life-changing night he discovered a whole new world of Passover treats that his ancestors never dreamed of. How can a simple bowl of rice transform our understanding of the "correct" way to celebrate freedom? Listen and find out.

Our friend, Rabbi Yehoshua Domosh, returns with three Sephardic seforim that caused - or should have caused - quite a stir. Can you guess what they are?

To understand what is currently happening in the Middle East, particularly as concerns U.S., you need to understand three things: The cudgel of Political Zionism Luring ‘Christian Zionists’ (oxymoron) to do the fighting (dying) As limited hangout, drawing attention away from Ben Gurion Canal Project Israel, so-called as central Command Node The Beast / ten horns (Commercial Babylon) will destroy the great whore (Religious Babylon) When elephants fight, it is the grass that suffers[1] “Nothing personal, it’s just business.” – Otto Berman Links Headlines Maddow connects the dots as Trump boosts Russia while Putin helps Iran target Americans | Raw Story “I’m F–cking DONE”: The Internet Is Losing Its Absolute Mind Over Karoline Leavitt’s Draft Comments | Buzzfeed Lindsey Graham asks Americans to 'send their sons and daughters to the Middle East' to fight Iran | The Mirror Trump’s new DHS pick can’t stop embarrassing himself — and he hasn’t even started | Opinion | Raw Story Pete Hegseth Outright Quotes Scripture in Iran War Briefing | The New Republic Trump targeted by four FBI code-named counterintel probes that ensnared hundreds of Americans | Just The News Canadian police investigate reports of gunfire at US consulate in Toronto | AP News Trump's ‘free flow of energy' vow fails to restart shipping in strait of Hormuz | The Guardian Ed Martin, outspoken Justice Department lawyer, is formally accused of ethical violations | CNN White House Forced to Walk Back Trump’s Brazen Threat | The Daily Beast Discussed United States of LARPing On the dangers of cosplay – by Alex Berenson The Cudgel of Political Zionism Benjamin Netanyahu – Wikipedia Netanyahu’s government has been orchestrating the genocide in Gaza, culminating in the South Africa v. Israel case before the International Court of Justice in December 2023. The International Criminal Court (ICC) issued an arrest warrant in November 2024 for Netanyahu for alleged war crimes and crimes against humanity as part of the ICC investigation in Palestine. Netanyahu was born in 1949 in Tel Aviv. His mother, Tzila Segal, was born in Petah Tikva in the Mutasarrifate of Jerusalem—her family had migrated from Minneapolis in 1911, having relocated there from Lithuania in the 1870s—and studied law at Gray’s Inn, London. His father, Warsaw-born Benzion Netanyahu (né Mileikowsky), was a historian specializing in the Jewish Golden Age of Spain. His paternal grandfather, Nathan Mileikowsky, was a rabbi and Zionist writer. When Netanyahu’s father immigrated to Mandatory Palestine, he adopted a Hebrew surname of “Netanyahu”, meaning “God has given.” While his family is predominantly Ashkenazi, he has said that a DNA test revealed some Sephardic ancestry. He claims descent from the Vilna Gaon. At MIT, Netanyahu studied a double-load while taking courses at Harvard University, completing his bachelor’s degree in architecture in two and a half years, despite taking a break to fight in the Yom Kippur War. Professor Leon B. Groisser at MIT recalled: “He did superbly. He was very bright. Organized. Strong. Powerful. He knew what he wanted to do and how to get it done.” At that time he changed his name to Benjamin “Ben” Nitai (Nitai, a reference to both Mount Nitai and to the eponymous Jewish sage Nittai of Arbela, was a pen name often used by his father for articles). Years later, in an interview with the media, Netanyahu clarified that he decided to do so to make it easier for Americans to pronounce his name. This fact has been used by his political rivals to accuse him indirectly of a lack of Israeli national identity and loyalty. Netanyahu worked as an economic consultant for the Boston Consulting Group… Revisionist Zionism – Wikipedia Lebensraum – Wikipedia Greater Israel – Wikipedia Pastor Adam Fannin, Law of Liberty Baptist Church: Who is the Synagogue of Satan? – YouTube Mentioned Genesis 9 (KJV) – God shall enlarge Japheth, and Genesis 10 (KJV) – And the sons of Gomer; Japheth – Wikipedia Linked END TIMES Prophecy – YouTube Romans 11 Israel was Cast Away, Not God’s People – YouTube Who is the Israel of God? – Pastor Tim DeVries – YouTube American civil religion – Wikipedia Ceremonial deism – Wikipedia The Apotheosis of Washington – Wikipedia Biblical Religion and Civil Religion in America by Robert N. Bellah Thom Hartmann, Jared Kushner has some explaining to do – Alternet.org Israel as Central Command Node You Can't Understand Israel Until You See This || Prof Jiang Xueqin #profjiangstyle – YouTube Ben Gurion Canal Project The Blogs: The Ben Gurion Canal: Vision Amidst Upheaval | Bepi Pezzulli | The Times of Israel What is Israel’s Ben Gurion canal plan and why Gaza matters Gaza's genocide, the Ben-Gurion canal, and the politics of reconstruction – erasure by design – Middle East Monitor Ben Gurion Canal will Reshape Regional Power Dynamics Israel's $55 Billion Canal to Rival Suez | A Project That Could Change Global Trade – YouTube How is the Proposed Ben Gurion Canal Tied to Israel’s Gaza Invasion? – CounterPunch.org At the September 2023 G20 meeting shortly before the Hamas attack, the India-Middle East Corridor was announced. It would create a transportation link from India to Europe across the Arabian Peninsula via Dubai in the UAE to the Israeli port of Haifa. In December 2023, even after Israel launched its invasion of Gaza, UAE and Israeli interests made a deal to create a land bridge between Dubai and Haifa. The Geopolitics of the India-Middle East-Europe Economic Corridor US, India, Saudi, EU unveil rail, ports deal on G20 sidelines | Reuters ‘Israel’,UAE to establish land bridge between ports: Israeli media | Al Mayadeen English The £77 Billion Canal To Rival Suez Canal And Connect The Red And Mediterranean Seas – 2oceansvibe News | South African and international news Mystery Babylon: Commercial Babylon Destroys Religious Babylon Revelation 17 (KJV) – And there came one of Revelation 18 (KJV) – And after these things I WWIII WW3 – Albert Pike and the Three World Wars The Third World War must be fomented by taking advantage of the differences caused by the ‘agentur’ of the ‘Illuminati’ between the political Zionists and the leaders of Islamic World. The war must be conducted in such a way that Islam (the Moslem Arabic World) and political Zionism (the State of Israel) mutually destroy each other. Meanwhile the other nations, once more divided on this issue will be constrained to fight to the point of complete physical, moral, spiritual and economical exhaustion… We shall unleash the Nihilists and the atheists, and we shall provoke a formidable social cataclysm which in all its horror will show clearly to the nations the effect of absolute atheism, origin of savagery and of the most bloody turmoil. Then everywhere, the citizens, obliged to defend themselves against the world minority of revolutionaries, will exterminate those destroyers of civilization, and the multitude, disillusioned with Christianity, whose deistic spirits will from that moment be without compass or direction, anxious for an ideal, but without knowing where to render its adoration, will receive the true light through the universal manifestation of the pure doctrine of Lucifer, brought finally out in the public view. This manifestation will result from the general reactionary movement which will follow the destruction of Christianity and atheism, both conquered and exterminated at the same time. Col Doug Macgregor: We’re in a Run Up to WW3 – YouTube Iran’s Missiles DEVASTATE Haifa Port & Tel Aviv, Trump Eyes Ground War | Elijah Magnier – YouTube John Mearsheimer: No Winning in Iran for the U.S. – YouTube Jeffrey Sachs Warns US Militarism Risks Wider War Over Iran – YouTube Industrial Complex Apex The Anglo-American Establishment Quigley exposes the secret society’s established in London in 1891, by Cecil Rhodes. Quigley explains how these men worked in union to begin their society to control the world. He explains how all the wars from that time were deliberately created to control the economies of all the nations. Audience Contributed Who Will Replace the American Empire? Simon Dixon vs Professor Jiang (Official Re-upload) – YouTube On This Day On This Day – What Happened on March 10 Today in History: March 10, the Tibetan uprising of 1959 | AP News What Happened on March 10 – On This Day What Happened on March 10 | HISTORY March 10 – Wikipedia Holidays Harriet Tubman Day in some parts of the United States Historical Events 2023 – Silicon Valley Bank (SVB) collapses due to a run on its deposits, in the second largest bank failure in US history. Its operations are taken over by the FDIC. 2008 – The New York Times revealed that Eliot Spitzer, Governor of New York, had patronized a prostitution ring. 2000 – Dot-Bomb: NASDAQ Composite stock market index peaks at 5,048.62 (or was it 5,132.52?): The dotcom boom, which started in 1997, accompanied the advent of countless new Internet-based companies. When the speculative bubble burst, many small investors were affected. 1982 – Syzygy: All nine planets recognized at this time — Mercury to Pluto — align on the same side of the Sun. 1979 – 1979 International Women’s Day protests in Tehran: Protestor involvement peaks with 15,000 Iranian women and girls performing a three‐hour-long sit‐in at the Courthouse of Tehran. 1977 – Astronomers discover the rings of Uranus. 1975 – Vietnam War: Ho Chi Minh Campaign: North Vietnamese troops attack Ban Mê Thuột in the South on their way to capturing Saigon in the final push for victory over South Vietnam. 1970 – Vietnam War: My Lai war crimes: The U.S. Army accuses Capt. Ernest Medina and four other soldiers of committing crimes at My Lai (also known as Songmy) 1969 – James Earl Ray pleaded guilty – on his 41st birthday! – in Memphis, Tennessee, to assassinating civil rights leader Martin Luther King Jr. (Ray later repudiated that plea, maintaining his innocence until his death.) 1959 – Tibetan uprising: thousands of Tibetans rebelled against occupying Chinese forces, surrounding the Dalai Lama's palace to protect him from potential harm. Fierce fighting between Tibetans and Chinese forces ensued in the following days, causing the Dalai Lama to flee Tibet for India, where he remains in exile today. 1945 – WWII: Deadliest air raid of World War II sets Tokyo on fire after nighttime B-29 bombings; more than 100,000 people die, mostly civilians 1933 – The Long Beach earthquake affects the Greater Los Angeles Area, leaving around 108 people dead. 1922 – Mohandas Gandhi is arrested in India, tried for sedition, and sentenced to six years in prison, only to be released after nearly two years for an appendicitis operation. 1876 – The first telephone call is made: Alexander Graham Bell transmitted the words “Mr. Watson, come here – I want to see you” to his assistant, Thomas A. Watson, who was in the next-door room. 1864 – President Lincoln signs Ulysses S. Grant's commission to command the U.S. Army: President Abraham Lincoln assigned Ulysses S. Grant, who had just received his commission as lieutenant-general, to the command of the Armies of the United States. 1848 – The Treaty of Guadalupe Hidalgo is ratified by the United States Senate, ending the Mexican–American War. 1496 – Christopher Columbus concluded his second visit to the Western Hemisphere as he left Hispaniola for Spain. Births 1994 – Benito Antonio Martínez Ocasio aka Bad Bunny, Puerto Rican rapper, songwriter, producer, actor, and wrestler 1992 – Emily Osment, American actress and singer-songwriter 1984 – Olivia Wilde, American actress and director 1983 – Carrie Underwood, American singer-songwriter 1971 – Jon Hamm, American actor and director 1958 – Sharon Stone, American actress, producer 1957 – Osama bin Laden, Saudi Arabian terrorist, founded al-Qaeda 1940 – Chuck Norris, American actor, martial artist 1928 – James Earl Ray, accused assassin of Martin Luther King Jr. (died 1998) Deaths 2018 – Hubert de Givenchy, French fashion designer, founded luxury fashion and perfume house of Givenchy in 1952 2012 – Jean Giraud, French author, illustrator 1988 – Andy Gibb, English/Australian singer 1948 – Zelda Fitzgerald, American author 1913 – Harriet Tubman, American nurse, activist, abolitionist, Underground Railroad “conductor” Footnotes The Oxford Dictionary of Proverbs. The Oxford Dictionary of Proverbs. 2008. Edited by John Simpson and Jennifer Speake, 5th ed., Oxford University Press, 2009, www.oxfordreference.com/display/10.1093/acref/9780199539536.001.0001/acref-9780199539536-e-650. Accessed 10 Mar. 2026. African proverb, meaning that the weak get hurt in conflicts between the powerful. 1936 New York Times 26 Mar. ︎

For my last conversation with Sam see here: https://youtu.be/Q06L7Uxq4PY?si=su6O18LIw3fF_JKfRabbi Sam Stern returns to The Fifth Question for a wide-ranging conversation on Reform Judaism, Zionism, anti-Zionism, and the future of American Jewish institutions. We start with Stern's recent op-ed—“Reform Judaism chose Zionism. That was not a mistake.”—and trace the Reform movement's historical arc from the 1885 Pittsburgh Platform to the 1937 Columbus Platform, and into today's post–October 7 landscape. Along the way, we tackle one of the central fault lines shaping liberal Jewish life right now: the tension between universalism vs. Jewish peoplehood/particularism, and what happens when Jewish identity is reduced to general ethics or political activism.This episode also digs into the question so many young Jews have inherited: why is Israel always framed as “complicated”? Stern argues that “nuance poisoning” and institutional risk-aversion have pushed Jewish education to start with critique instead of values—leaving students without the language, confidence, or backbone to stand up for themselves and for the Jewish community. We also discuss the role of Jewish institutions, the need to set an Overton window for communal boundaries, and whether the Reform movement can remain a big tent with real guardrails—including how it speaks (or fails to speak) to Sephardic/Mizrahi realities and political diversity in the American Jewish community.Topics & keywords: Reform Judaism and Zionism, Reform movement platforms, anti-Zionism, Jewish peoplehood, universalism vs particularism, Jewish institutional leadership, Jewish Overton window, Jewish education and Israel, campus antisemitism, post–October 7 American Jewish life, HUC, Reconstructionist movement, Hillel vs Chabad, Sephardic and Mizrahi American Jews.Chapters (video time):0:00 Intro + the op-ed: “Reform Judaism chose Zionism”0:23 Reform history: Pittsburgh (1885) to Columbus (1937)3:26 Institutions failing Jews + the need for new leadership5:25 Cycles of idealism: liberal universalism vs Zionist “pessimism”8:02 Universalism vs particularism in Reform Judaism10:04 If Judaism = universal ethics, why be Jewish?13:22 Peoplehood as a target of modern “universalism”16:02 Being “outflanked” + boundaries in a big-tent movement17:28 Survey language: who counts as a Zionist?21:13 “Israel is complicated” and how education frames values26:55 “Nuance poisoning” and starting with critique vs meaning38:28 The Jewish Overton window and communal boundaries40:26 Reform institutions and partisan politics44:27 Refocusing on Jews, Jewish education, and peoplehood53:54 ClosingIf you have thoughts on this episode—especially whether Reform conference food is fully kosher—drop a comment. I'm genuinely curious.#reformjudaism #zionisme #jewishpeople #americanpolitics #israel #adl #jewishidentity Jewish History, Politics, Israel, Antisemitism, and Zionism - I cover it all.Politics: https://www.youtube.com/watch?v=x6QupJZ1HLY&list=PLQ3aQmFcYiCqqL-GSNw6NhSZWOvzaDdIKJewish History: https://youtu.be/1u4jHoZ8stM?si=0jZP4uhXlVEg2NOTAntisemitism: https://www.youtube.com/watch?v=RCgnEZ1d24Q&list=PLQ3aQmFcYiCqkU_aPIJGbE1xTKEbkh8euFacebook: https://www.facebook.com/daniel.levine.31/Instagram: https://www.instagram.com/rabbidaniellevine/#Israel #Rabbi #Jewish #WhatisZionism #DoJews?

Whereas Ashkenazic custom requires standing during Kaddish, the accepted practice among Sepharadim is to remain seated during Kaddish, unless one was standing when Kaddish began, in which case he must remain standing (until he completes his "Yeheh Shemeh Rabba" response). Hacham Ovadia Yosef ruled that if a Sepharadi wishes to follow the stringent practice of the Ashkenazim and stand for Kaddish, he should not do so, as this appears arrogant. Since the accepted Sephardic custom is to remain seated, and even the greatest Rabbis sit during Kaddish, making a point of standing gives the appearance of thinking that one is better than everyone else, and this is therefore inappropriate. Hacham Ovadia notes the ruling of the Kol Eliyahu that one who decides to stand during the Torah reading – when the commonly accepted custom is to sit – should be reprimanded for this display of arrogance. By the same token, it is inappropriate to break the accepted Sephardic practice by standing for Kaddish. The Sedeh Hemed (Rav Haim Hizkiya Medini, Hebron, 1834-1904) writes that his practice was to stand for Kaddish. The reason may have been that as a Rabbinic leader, he felt this was an appropriate stringency to accept. Regardless, as a general rule, this is discouraged. Summary: Sephardic practice is to remain seated during Kaddish, and it is improper for a Sepharadi to make a point of standing.

Sephardic custom allows one to remain seated during Kaddish, but if one was standing at the time when Kaddish began, then he must remain standing. If an elderly person, or Torah scholar, passed by a person as he was sitting during Kaddish, and he rose in that individual's honor, then he must remain standing (until he completes his response of "Da'amiran Be'alma"). Although he was sitting when Kaddish began, nevertheless, once he stood, he is not then permitted to sit down, just as if he had been standing when Kaddish began. The exception to this rule is where the person did not fully stand up to honor the Torah scholar, but momentarily lifted his body off his seat. A person who is himself a Torah scholar is not required to stand fully when another Torah scholar passes by, and may merely gesture by lifting himself very briefly from his seat. If this happened during Kaddish, then the Torah scholar does not need to stand for the rest of Kaddish.

Sephardic practice allows one to remain seated during Kaddish, but if one had been standing when Kaddish begins, then he must remain standing. If somebody sees his fellow about to sit down during Kaddish, then he should remind him of the Halachic requirement to remain standing. Sometimes a person enters the synagogue in the middle of the prayer service, and, seeing that people are sitting, he goes to sit down in his seat, not realizing that the Hazzan is reciting Kaddish. One who sees his fellow about to make this mistake should remind him that he must stand. However, Hacham Ovadia Yosef writes that if one fears that this might embarrass his fellow, then he should not say anything. There is a minority view among the Poskim – that of the Pekudat Elazar – that one is required to remain standing during Kaddish only if the entire synagogue is standing. According to this view, if one enters the synagogue in the middle of the Kaddish, and the congregation is sitting, then he is allowed to sit. Although Halacha does not follow this opinion, it may be relied upon to avoid the risk of making one's fellow uncomfortable by pointing out his mistake. Therefore, if one has reason to fear that the person who is mistakenly sitting might feel slightly embarrassed, it is better to remain silent and not say anything. Summary: If a person who had been standing before Kaddish begins sitting down after Kaddish began, his fellow should point out to him that Halacha requires him to remain standing, unless this would make him uncomfortable, in which case it is preferable to remain silent.

Ashkenazic custom requires standing during Kaddish, whereas Sephardic practice allows sitting during Kaddish (unless one had been standing before Kaddish began). Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that if a Sepharadi is praying in an Ashkenazic Minyan, he must abide by the Ashkenazic custom and stand during Kaddish. If he remains seated, Hacham Bension writes, this would violate the prohibition of "Lo Titgodedu," which forbids following divergent religious practices in the same place. Hacham Bension makes an exception in a case where there are others in the Minyan sitting during Kaddish, such as elderly congregants who have difficulty standing and are thus permitted to sit during Kaddish even according to Ashkenazic practice. Since there are already some people sitting, a Sepharadi is permitted to sit, as well. Hacham Ovadia Yosef disagreed. He argued that the law of "Lo Titgodedu" does not apply when the divergent practices involve a Minhag (custom), as opposed to a strict Halachic obligation. It is thus not relevant to the issue of sitting or standing during Kaddish, and so a Sepharadi is allowed to sit during Kaddish in an Ashkenazic Minyan. Nevertheless, Hacham Ovadia added, if the Sepharadi has reason to suspect that sitting would cause tension and controversy – which we must always try to avoid – then he should certainly stand in the interest of maintaining peaceful relations among Jews. Summary: A Sepharadi praying in an Ashkenazic Minyan is allowed to sit during Kaddish, despite the fact that Ashkenazic custom requires standing. If, however, he suspects that sitting would cause tension and strife, then he should follow the local custom and stand.

Our practice follows the custom of the Arizal to remain sitting during Kaddish. Although Ashkenazim make a point of standing for Kaddish, Sephardic practice is to remain seated. The exception to this rule is the Kaddish recited before Barechu at the beginning of Arbit on Friday night, when many have the custom to stand. The Arizal taught that one should stand during this recitation of Barechu, as part of the extra Shabbat soul descends upon a person at this point. Therefore, since in any event one stands for Barechu, many have the custom to stand already during the Kaddish that precedes Barechu. As a general rule, however, Sephardic custom allows one to remain sitting for Kaddish. This applies only if a person was sitting before Kaddish began. If one was already standing when Kaddish starts, then he must remain standing. This was the practice of the Arizal. According to some Poskim, if one was standing when Kaddish began, then he must remain standing throughout the entire recitation of Kaddish. Others maintain that one must remain standing only until the Hazzan reaches "Da'amiran Be'alma Ve'imru Amen." Our custom follows a third opinion, that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that one may sit after he completes his "Yeheh Shemeh Rabba" response, which, according to our community's practice, ends with the words "Da'amiran Be'alma." Once a person completes his response, he may sit, even though the Hazzan has not yet reached "Da'amiran Be'alma." Some have the misconception that it is improper to sit before the Hazzan reaches "Da'amiran Be'alma," but in truth, one may sit once he reaches that point. On Friday night, the congregation stands during the recitation of Vayechulu and the Hazzan's recitation of "Me'en Sheba," which is then followed by Kaddish. In some synagogues, people rush to sit down after the Hazzan concludes "Me'en Sheba" (with the recitation of "Baruch Ata Hashem Mekadesh Ha'Shabbat"), before he begins Kaddish, so they would not have to remain standing during Kaddish. Some Hazzanim even pause before Kaddish to give the congregants the opportunity to sit before Kaddish. Hacham Ovadia Yosef writes that this is improper, as specifically rushing to sit down before Kaddish begins shows disrespect to Kaddish. He brings as an example a ruling of the Ma'amar Mordechai (Rav Mordechai Karmi, 1749-1825) regarding the situation of somebody standing next to a person who is about to begin the Amida. Halacha requires one to stand if the individual next to him is reciting the Amida, unless he was sitting before his neighbor began the Amida, in which case he may remain seated. The Ma'amar Mordechai writes that one who is standing and sees that the person next to him will soon begin the Amida should not rush to sit down so he would not need to remain standing. By the same token, Hacham Ovadia writes, it is inappropriate to specifically rush to sit down before Kaddish in order to avoid having to stand during Kaddish. During Arbit, one may remain seated during the recitation of the Kaddish that precedes the Amida. Since one is already seated during Hashkibenu, he may remain seated for Kaddish, and then stand for the Amida prayer. On days when Tahanunim are not recited after the Hazzan's repetition of the Amida, and only the brief "Yehi Shem" recitation precedes Kaddish, it is proper to remain standing for Kaddish. Some people mistakenly think that they may sit down for Kaddish – even though they had been standing before Kaddish began – if the Hazzan sings the Kaddish and thus prolongs its recitation. This is incorrect; one must remain standing even if the Hazzan sings the Kaddish. However, the Poskim write that if the Hazzan knows that people are standing, he should ensure not to prolong the recitation of Kaddish, in order not to overburden the congregation by making them remain standing for several minutes. This Halacha alerts us to the care that must be taken to avoid "Tirha De'sibura" – causing the congregation even minor inconvenience. If Hazzanim are discouraged from prolonging the Kaddish recitation by several minutes when people are standing, then this shows us the sensitivity that Halacha requires toward the congregation. In fact, a well-known Hazzan told me that when he led the service on the High Holidays in Hacham Ovadia Yosef's synagogue, and he wanted to sing a special melody for Birkat Kohanim that was traditionally sung in Jerusalem communities, Hacham Ovadia instructed him not to. He explained that it would be inconsiderate to overburden the congregation who are standing during Birkat Kohanim – especially on Yom Kippur, when the people are fasting – by prolonging this part of the service. Unfortunately, it has become common to sing a great deal at Huppa ceremonies, which causes a great deal of inconvenience to the guests, and this practice should be discouraged. Summary: Sephardic custom is to remain seated during Kaddish. If one was standing before Kaddish began, then he must remain standing until he completes his "Yeheh Shemeh Rabba" response, through "Da'amiran Be'alma," at which point he may sit, even if the Hazzan has not yet reached "Da'amiran Be'alma." A Hazzan who knows that people are standing for Kaddish should not prolong the Kaddish recitation. It is improper to rush to sit down before Kaddish to avoid having to remain standing.

Ben and Zach are joined by Emanuel Ovadia, creator and editor of Gazoz De Frambuaz, a Ladino-centering zine based in Miami Florida. Gazoz De Frambuaz (Raspberry Soda) serves as a metaphor for the cultural exchange that's served as a a wellspring for Sephardic culture across the region that Sephardic Jews made their home after the Spanish Inquisition: Southwest Asia and North Africa. Our conversation grounds us in the history of the Ladino language, before exploring contemporary Sephardi cultural institutions to situate the contribution of Gazoz De Frambuaz to modern Sephardi culture.Follow Gazoz De Frambuaz on Instagram to stay up to date on all their work!Print your own copies!Subscribe to our shared YouTube channelFollow us on InstagramBig thank you to Aly Halpert for continuing to allow us to use her music!

The Bet Yosef cites the famous kabbalist Rav Yosef Gikatilla (Spain, 13th century) as establishing that in the "Yeheh Shemeh Rabba" response to Kaddish, one must not make any interruption between the word "Almaya" and the next word, "Yitbarach." Although it appears that the word "Yitbarach" begins the next sentence, Rav Gikatilla taught that the word "Yitbarach" immediately follows "U'l'olmeh Almaya." Accordingly, the Shulhan Aruch ruled that when responding "Yeheh Shemeh Rabba," one must not stop at the word "Almaya," and should instead continue to "Yitbarach." On this basis, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, ruled that one must ensure not to pause at all between the words "Almaya" and "Yitbarach," even momentarily. However, the Siddur of the Rashash (Rav Shalom Sharabi, Yemen, 1720-1777) instructs that one should specifically make a pause between these words. The Od Yosef Hai writes that common custom does not follow this view, and instead follows the teaching of Rav Yosef Gikatilla. It appears from the Ben Ish Hai that if one asks for guidance, he should be told to make a pause, but those who have the custom not to pause should continue observing this practice. Elsewhere, the Ben Ish Hai writes that no pause should be made between these words, and this is also the implication of the Shulhan Aruch's ruling. Moreover, this is the universal practice among Sephardim, which should be observed. Summary: The prevalent custom among Sephardic communities when responding to Kaddish is to recite "Le'alam U'l'olmeh Almaya Yitbarach..." without any pause between "Almaya" and "Yitbarach."

Welcome back to the Magician On Duty Journey Series! On this edition we welcome MoM (@mommusic) Magician On Duty proudly unveils the latest episode of its Journey Series, featuring none other than MoM — one of Spain's most celebrated and internationally revered electronic music storytellers. Recorded in the heart of the jungle at Libélula Sian Ka'an, Tulum, this new Journey captures MoM in his natural habitat: surrounded by raw nature, deep rhythms, and an audience ready to dance, connect, and play. The result is a hypnotic, soul-moving session that perfectly reflects the spirit of Magician On Duty — music as a bridge between cultures, people, and states of consciousness. With over two decades behind the decks, MoM's sonic universe is rooted in Acid House and Funky Disco, yet constantly evolving. His sound is elegant and deep, driven by curiosity, impeccable taste, and an unmistakable sense of narrative. Ethnic and organic elements play a central role in both his DJ and live sets, pulling listeners into a journey that is immersive, emotional, and anything but indifferent. Beyond the club and festival circuit, MoM's passion for merging music, technology, and culture led him to create Mosáfires, a live project fusing electronic music with Sephardic traditions through a three-musician ensemble — further cementing his reputation as an artist who transcends genres and formats. His global footprint speaks for itself. From Burning Man, Mayan Warrior, Robot Heart, Scorpios, Gardens of Babylon, and Day Zero, to iconic venues and gatherings across Miami, New York, Los Angeles, Berlin, London, Paris, Istanbul, Moscow, Bali, Dubai, Tulum, Ibiza, Mexico City , and countless cultural hotspots throughout Europe, the Americas, and beyond — MoM continues to leave his mark wherever sound and soul meet. With releases on revered labels such as Crosstown Rebels, Still Vor Talent, Bar25, Underyourskin, Rebellion, DeNature, and more, MoM stands today as one of the most outstanding Spanish electronic artists on the international stage. This Magician On Duty Journey Series episode, recorded at Libélula Sian Ka'an (Tulum), is an invitation to step into MoM's world — a flowing, intentional ride through rhythm, culture, and vibration. Turn it up. Let go. And take the journey. ✨ Follow MoM here: https://soundcloud.com/mommusic https://www.instagram.com/mom_musica https://www.beatport.com/artist/mom/115510 https://mommusic4.bandcamp.com https://open.spotify.com/artist/466M9LKilntLUfH2NoDNVR

Our practice is to answer "Amen" five times to the Hasi Kaddish: after "Shemeh Rabba," after "Ve'yasmah Purkaneh Vi'ykareb Meshiheh," after "U'bi'zman Karib Ve'imru Amen," after "De'Kudsha Berich Hu," and after "Da'amiran Be'alma Ve'imru Amen." These responses follow the teaching of the Arizal, and of Maran (author of the Shulhan Aruch) in Maggid Mesharim – the record of the lessons he was taught by the angel who came to learn Torah with him. When we answer "Amen," we are expressing our wish that the words in the Kaddish should be fulfilled, namely, that Hashem's Name should be glorified throughout the world. Interestingly, the Shulhan Aruch makes no mention of the first two "Amen" responses, after "Shemeh Rabba" and "Vi'ykareb Meshiheh." The Rambam mentions the first, but not the second. Both the Rambam and the Shulhan Aruch state that "Amen" should be recited after the word "Yitbarach." Regardless, the widespread practice follows the Arizal's teaching, to say "Amen" at the five points listed earlier. The custom among many Ashkenazic communities is to omit entirely from Kaddish the phrase "Ve'yasmah Purkaneh Vi'ykareb Meshiheh." Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that if a Sepharadi is reciting Kaddish in an Ashkenazic congregation, he should recite the Sephardic version of Kaddish, unless this might create discord and make people upset. If he is concerned that the people might be displeased by his recitation of the Sephardic text of Kaddish, then in the interest of maintaining peace he should recite the Ashkenazic version of Kaddish. If he recites Kaddish together with Ashkenazic members of the congregation, then he should recite the Ashkenazic version of Kaddish, as he would otherwise cause confusion, given that the congregation is not accustomed to hearing "Ve'yasmah Purkaneh Vi'ykareb Meshiheh." If, however, it can be assumed that the congregation is familiar with the Sephardic text of Kaddish, then the Sepharadi should recite the Sephardic text. This is, indeed, the prevalent practice today in Israel, where most communities are familiar with both versions of Kaddish.

The Church was determined to wipe out any vestige of Judaism from Spain, any custom, any law, any practice, and thousands of Jews would pay the price. Spain was not just one country, however; it spread to the Americas and the Indies, and the stories of individual heroism, ingenuity, and courage are breathtaking.   Timestamps: 0:00:01 Crypto-Judaism vs. Crusades — constant oversight in Spain   0:00:27 Podcast intro 0:01:16 Series context — part 3 importance   0:02:58 Post-1492 groups — emigrants, later emigrants, those who stayed   0:03:36 Sephardic diaspora — destinations & trades (Ottoman lands, North Africa, textiles, medicine)   0:04:41 Jewish diplomacy under Ottomans — translators/negotiators, ties to Spain   0:07:14 Crypto-Judaism basics — loss of rabbis, books, reliance on oral tradition & Old Testament   0:09:42 Decline of living memory — mid-1500s generational loss   0:11:40 Core beliefs retained — monotheism, Moses, Torah; examples from Inquisition confessions   0:14:02 Observance statistics from trials — fasting, kashrut, Shabbat, Yom Kippur prevalence   0:15:59 Passing faith to next generation — secrecy, double lives, limited transmission   0:17:32 Inquisition edicts as inadvertent guides to practice   0:19:26 End-of-life rituals — refusal of crucifix, tahara, burial customs   0:23:41 Shabbat practices — hidden candles, inward sweeping, blessings   0:26:31 Church attendance — outward conformity, internal belief strategies   0:27:25 New World/Inquisition — arrival in Americas; Inquisition established in Mexico, Peru, Brazil   0:31:00 Dutch Brazil exception — temporary open practice under Dutch rule, later expulsion 1654   0:32:40 Louis de Carvajal & notable trials — arrests, preserved writings used as evidence   0:36:22 Secret communication/code — phrases, walks, covert declarations of faith   0:39:04 Dangers of disclosure — denunciations even by family; psychological terror of arrest   0:42:40 Arrest/interrogation process — isolation, written records, potential torture   0:45:00 Auto-da-fé description — public spectacle, sanbenito, punishments, executions   0:50:47 Survival customs preserved in remote towns (e.g., burial, food practices)   0:51:07 Reasons many stayed — travel restrictions, family/assets, hope things improve   0:55:46 Reintegration abroad — relearning Judaism, halachic complications (bris, remarriage)   0:59:12 Broader Jewish response — limited help; notable rescuers and martyrs   1:02:19 Scale of persecution — arrests (100k–150k), deaths (~4–10k estimated)   1:05:34 Long-term effects — endogamy, oral legacy, Kabbalah/messianic currents   1:06:46 Closing & next steps — possible future series; contact/website/tours info   Action items (end): confirm availability for next series; monitor listener feedback; update website/tours.

Normally, a person who hears Kaddish or Nakdishach may respond even if he hears from a distance, and is not present with the Minyan. There are, however, exceptions to this rule. The Shulhan Aruch writes that a person standing outside a synagogue may respond to Kaddish or Nakdishach, but then adds that according to some opinions, this is not allowed if there is "Tinuf" (filth, such as a trash can), or a non-Jew, in between him and the congregation. At first glance, it appears that the Shulhan Aruch here cites two different opinions, and according to the first opinion, one may respond even if there is "Tinuf" or a non-Jew in between him and the Minyan. If so, then we follow the general rule that the Shulhan Aruch accepts the first opinion when he brings two different views, and thus one may may respond regardless of what is between him and the congregation. Hacham Ovadia Yosef, however, understands the Shulhan Aruch as clarifying his initial statement, and not as citing a dissenting view. Therefore, one may not, in fact, respond to Kaddish or Nakdishach if there is either "Tinuf" or a gentile in between him and the Minyan. The word used by the Shulhan Aruch in this context is "Akum," an acrostic that refers either to an idol – "Avodat Kochabim U'mazalot" – or to an idolater – "Obed Kochabim U'mazalot." The Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) understood that the acrostic "Akum" in this context refers to an idol, and not to a gentile. According to this reading, a non-Jew does not interrupt between a Minyan and a person listening from a distance, and he may respond. However, Hacham Ovadia notes that in earlier editions of the Shulhan Aruch, the word used in this passage was not "Akum," but rather "Goy." It is clear that the word was changed as a result of censorship, as Jewish communities needed to avoid giving the impression of looking disdainfully upon their non-Jewish neighbors, and so texts that might be misunderstood as such were occasionally emended. Hence, the Magen Abraham's reading is incorrect, and even the presence of a non-Jew in between a person and the Minyan creates an interruption, preventing him from responding. Since the Shulhan Aruch used the word "Goy" – "gentile" – and not "Obed Kochabim" – "idolater," this Halacha applies to all gentiles, even to those who do not worship idols. The Rambam famously ruled that Muslims are not considered idol-worshippers, since they believe in a single Deity who created the world. For the purposes of this Halacha, however, the non-Jew's religious beliefs are irrelevant, and his presence is considered an obstruction regarding the ability to respond to Kaddish and Nakdishach. The Magen Abraham and Mishna Berura asserted that the Rama (Rav Moshe Isserles, Cracow, 1530-1572) disputed this entire Halacha, and maintained that the presence of filth or of a gentile does not affect the ability to respond to Kaddish or Nakdishach. Nevertheless, Sephardic practice follows the Shulhan Aruch's ruling. It must be noted that this entire discussion refers to the case of a person who is not inside together with the Minyan, and there is a gentile in between him and the Minyan. In such a case, the presence of the Shechina needs to extend from the Minyan to the person standing at a distance, and this extension can be obstructed. A gentile's presence inside the Minyan, however, has no effect whatsoever. If, for example, a political figure is visiting the synagogue, or a congregant has a non-Jewish aide helping him in the synagogue, it is certainly permissible for everyone to respond to all the prayers, even if the non-Jew stands in between a person and the Hazzan. Although there is an opinion among the Poskim that is stringent in this regard, the consensus follows the lenient position. One example where this problem arises was noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who describes how it was common in Baghdad for merchants to display their wares in the hallways of synagogues. If a person was in the hallway of such a synagogue, he needed to ensure that the non-Jewish merchant was not standing in between him and the sanctuary. Another situation where this could arise is an airport. If ten men find an area to pray, and someone joins their Minyan from a distance, he may not answer unless he ensures that no gentiles come in between him and the Minyan. This could arise also when a person hosts a catered event in his home, and a Minyan is formed in the living room. If someone wishes to participate in the Minyan from the kitchen, he must ensure that non-Jewish workers are not standing in between him and the Minyan. Some Poskim place a very significant limitation on this entire Halacha, maintaining that it applies only if the person can see the "Tinuf" or the non-Jew in between him and the Minyan. But if, for example, a person lives near a synagogue, and he hears the prayers through the window, then he may respond even if there is "Tinuf" or a gentile in between. This is the view taken by the Gaon of Vilna (1720-1797) and by Rav Shlomo Zurafa (Algeria, 1785-1859). Although others seem to disagree with this ruling, it is accepted as Halacha by Hacham Ovadia Yosef, in Yehaveh Da'at, and by his son, Hacham David Yosef, in Halacha Berura. This Halacha becomes relevant in the case of a person who hears a live broadcast of a prayer service. Some congregations arrange a livestream of the Tefila for the benefit of those who are unable to attend due to health reasons, or for those in remote areas without a Minyan. The accepted Halacha is that although one cannot fulfill his obligation to recite a text – such as the reading of Megilat Ester on Purim – by listening via telephone or some other communication system, one can respond to Berachot, Kaddish and Nakdishach if he hears the recitation through a live broadcast. Quite obviously, there is "Tinuf" and gentiles in between the individual listening to a broadcast and the synagogue miles away where the prayers are being recited. Nevertheless, Hacham Ovadia ruled that one may respond, in light of the aforementioned ruling that everything in between may be disregarded if it cannot be seen. A Minyan may be formed even though non-Jews live in the same building, above the Minyan. Hacham Ovadia writes that there is no source whatsoever for the notion that the presence of gentiles above a Minyan obstructs the prayers from ascending to the heavens. Therefore, it is entirely permissible to pray on a ground floor even though gentiles are present above the Minyan. Summary: If a person hears Kaddish or Nakdishach from outside the area where the Minyan takes place, he may respond, unless there is "Tinuf" (filth) or a non-Jew in between him and the Minyan. If, however, the "Tinuf" or the gentile cannot be seen – such as if a person hears a Minyan from a window in his home – then he may respond. Therefore, a person who hears a Minyan via livestream may respond. A gentile's presence in the synagogue, or in the area where the Minyan is held, has no effect, and everyone in the room may respond.

If nine men are assembled in a room, and a tenth men is outside by the window, can this tenth men be counted so a Minyan can be formed? It is clear that the fellow outside cannot be counted if the window is closed. Even if the window is open but there are security bars running across the area of the window, the man cannot count toward the Minyan. Regarding the case of an open window, different views exist among the Poskim. The Bet Yosef cites Rabbenu Yeruham (1290-1350) as ruling that the fellow outside does not count toward the Minyan, unless he brings his head and the main part of the body through the window. This is the view accepted by the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820). The Bet Yosef then cites the more lenient ruling of Rav Yishak Abuhab (Spain, 14 th century) that it suffices for the person to put his head inside through the window for him to be counted toward the Minyan. Thirdly, the Bet Yosef cites the position of Rav Hai Gaon (Babylonia, 939-1038), brought by the Orhot Haim, that if the man outside "shows them his face" then he may be counted toward the Minyan. The Bet Yosef posits that these final two views actually are the same opinion, expressed in different words, though he is uncertain what this opinion is. It is possible, he writes, that Rav Hai Gaon agreed that the fellow outside must bring his head into the room through the window, but his position was not made clear in the citation in the Orhot Haim. Conversely, it is possible that Rav Yishak Abuhab agreed that it suffices for the person to merely show his face to the people inside, and does not actually have to bring his head through the window. A number of other Rishonim (the Radbaz and Rav Moshe Ibn Habib) ruled clearly that the individual must bring his head inside the room through the window in order to count toward the Minyan, perhaps giving us reason to assume that this was the view also of Rav Yishak Abuhab and Rav Hai Gaon. This question is debated by later Poskim. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) and the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) ruled leniently, that nine men in a room can form a Minyan with a tenth man outside a window if he faces them through the window. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in Mahazik Beracha, cites those who require the person to bring his head through the window, and then brings those who rule leniently, that it suffices for the tenth men outside to face the nine men inside. As for the final Halacha, although the Mishna Berura follows the lenient view, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) ruled stringently, that the person outside must bring his head inside the room to be counted. This is the position followed by Hacham David Yosef, in Halacha Berura, and this is the Halacha according to Sephardic practice. Summary: If nine men are in a room, and a tenth man is outside a window that is completely open, they can form a Minyan if the man outside brings his head inside through the window.

Author Noam Sienna unveils a vast Sephardic world created by these books. This literary network transcended geographical boundaries, connecting Jewish communities from Fez and Tunis to Salonica, Jerusalem, and Livorno. By examining cultural centers and tracing the journey of these texts, Sienna provides depth to our understanding of a remarkably global and worldly book culture, and its evolving role in the growth of Jewish modernity.While the content of Jewish books has long fascinated scholars, Jewish Books in North Africa shifts our focus to the physical context. These books were not isolated artifacts; they were embedded in cultural networks during a period of religious, political, and cultural transformation. Sienna's work sheds light on the intricate interplay between books and the dynamic world in which they existed. Noam Sienna is the Jerome and Lorraine Aresty Visiting Scholar in Jewish Book Arts at the Bildner Center for the Study of Jewish Life, Rutgers-New Brunswick. He received his PhD in History and Museum Studies from the University of Minnesota and is also a Senior Fellow with the Andrew W. Mellon Society of Fellows in Critical Bibliography. His monograph received the 2025 Book Award from the Middle East Librarians Association. Geraldine Gudefin is a modern Jewish historian researching Jewish migrations, family life, and legal pluralism. She is currently a Visiting Scholar at the Centre for Asian Legal Studies at the National University of Singapore, and is completing a book titled An Impossible Divorce? East European Jews and the Limits of Legal Pluralism in France, 1900-1939. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. Given the different views on this subject, Rav Bitan suggested that a Sepharadi who finds himself in this situation should answer by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen." This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

The Gemara (Berachot 48a) brings the view of Rabbi Yehoshua Ben Levi that an Ebed – a non-Jewish servant, who is obligated in some Misvot – may be counted as the tenth men for a Minyan. The Mordechi (Rav Mordechai Ben Hillel, Germany, 13 th century) cites Rabbenu Simha as concluding on the basis of Rabbi Yehoshua Ben Levi's ruling that a woman may be counted toward a Minyan. Since non-Jewish servants are obligated in the same Misvot that women are, it follows that if a servant can be counted, then a woman may be counted, as well. The Bet Yosef observes that this also seems to have been the position of Rabbenu Tam (France, 1100-1171). However, Rabbenu Tam did not act upon this position, and this practice never became accepted. At first glance, we might have assumed that this position would affect the status of an Androginus (hermaphrodite, somebody with both male and female biological features) with respect to a Minyan. In general, the Halachic status of such a person is a Safek – one of uncertainty, and it is unknown whether to treat this individual as a male or female. Seemingly, when an Androginus is needed for a Minyan, we should apply the rule of "Sefek Sefeka," which allows acting leniently when two uncertainties are at stake. There is one question whether this person should be treated as a man or a woman, and even if an Androginus is regarded as a woman, perhaps Halacha follows the view of Rabbenu Tam that a woman may be counted as a Minyan. However, Hacham Ovadia Yosef ruled that Rabbenu Tam's position does not even come under consideration, and therefore we cannot apply the rule of "Sefek Sefeka" in this case. Hence, an Androginus is not counted toward a Minyan. Rabbi Yehoshua Ben Levi is cited also as allowing counting a minor – a boy under the age of Bar-Misva – toward a Minyan. The Gemara (Berachot 47b) brings Rabbi Yehoshua Ben Levi's ruling that an infant cannot be counted as the third person for a Zimun, but he can be counted as the tenth person for a Minyan. Tosafot cite Rabbenu Tam as accepting this position, and ruling that a child – even an infant – can count as the tenth person for a Minyan. (This is the basis for the Bet Yosef's aforementioned theory that Rabbenu Tam likely allowed counting a woman for a Minyan, as well, as he accepted Rabbi Yehoshua Ben Levi's ruling.) Later Rishonim explain Rabbenu Tam's surprising ruling based on the verse from which the Sages derived the concept of a Minyan: "Ve'nikdashti Be'toch Beneh Yisrael" – "I shall be sanctified in the midst of the Children of Israel" (Vayikra 22:32). Even infants are considered part of Beneh Yisrael, and thus they qualify to create the conditions in which these special portions of the Tefila may be recited. The Sefer Ha'manhig (Rabbi Abraham Ben Natan, d. 1215) brings Rabbenu Tam's ruling without making any further comments, strongly implying that he accepted this lenient position. By contrast, numerous Rishonim write that Rabbenu Tam never apply this ruling as a practical matter, and never actually permitted counting minors toward a Minyan. (This is why the Bet Yosef, as cited earlier, writes that Rabbenu Tam did not allow counting a woman toward a Minyan.) Nevertheless, there were those who maintained that when necessary, a congregation may rely on Rabbenu Tam's opinion and count a child toward a Minyan. The Orhot Haim tells that Rabbenu Shimshon decreed excommunication upon a village that, in defiance of his strict ruling, counted minors toward a Minyan, but the Orhot Haim adds that this may be done when absolutely necessary, if the town is very small and otherwise will not have a Minyan. In fact, the Orhot Haim writes, the Ra'abad wrote that this was the custom in many communities. By contrast, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) cites Rabbenu Yishak as disputing Rabbenu Tam's position, noting that the Gemara brings Mor Zutra as disagreeing with Rabbi Yehoshua Ben Levi, and asserting that Halacha follows the view of Mor Zutra. The Bet Yosef lists numerous Rishonim who concurred with this stringent ruling of Rabbenu Yishak, and indeed, in the Shulhan Aruch, he writes that a minor may not be counted toward a Minyan under any circumstances, even if otherwise there will not be a Minyan. This is the Halacha for Sepharadim. The Rama (Rav Moshe Isserles, Cracow, d. 1572) ruled that since some Rishonim allowed counting minors toward a Minyan, this can be done when necessary. Rav Moshe Feinstein (Russia-New York, 1895-1986) accepted this ruling as normative Ashkenazic practice, and thus writes that if a congregation has no other option for praying with a Minyan, they may count a boy who has yet to reach the age of Bar-Misva. Other Ashkenazic Poskim, however, disagreed. The Mishna Berura brings several Poskim who concurred with the Shulhan Aruch's stringent ruling, and disputed the Rama's leniency. Likewise, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that a child may not be counted toward a Minyan under any circumstances, even if this means that the nine adults will stop coming to synagogue because they will assume there will not be a Minyan. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings those who claimed that if a child holds a Humash in his hands, then he may be counted toward a Minyan. The Bet Yosef cites Rabbenu Tam as ridiculing this view, noting that holding a Humash makes no difference and has no impact upon a child's status. In any event, Halacha does not follow this opinion. If a Sepharadi finds himself together with eight other Sepharadim who want to include a minor as the tenth person for the Minyan, he should leave in order to prevent them from doing so. Since this is not allowed according to accepted Sephardic custom, it is proper to walk away so that the others do not make this mistake which will result in the recitation of Berachot in vain. If a Sepharadi is with eight other Ashkenazim who, in accordance with the Rama's ruling, wish to count a minor as the tenth person in a Minyan, it is questionable whether he should answer "Amen" to the Berachot. Hacham Ovadia Yosef ruled that one may not answer "Amen" to a Beracha which, according to his custom, is recited in vain, even if the person recites it legitimately, following his community's custom. A common example is a Sepharadi praying in an Ashkenazi Minyan on Rosh Hodesh, when Ashkenazim recite a Beracha over the recitation of Hallel but Sepharadim do not. According to Hacham Ovadia, the Sepharadi may not answer "Amen" to this Beracha. Another example is the Ashkenazic custom to recite a Beracha before placing the Tefillin Shel Rosh ("Al Misvat Tefillin"). Hacham Ovadia ruled that a Sepharadi who hears an Ashkenazi recite this blessing should not answer "Amen." According to this opinion, a Sepharadi praying with Ashkenazim who count a child toward the Minyan may not answer "Amen" to the Berachot of the Hazara (repetition of the Amida). By contrast, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) maintained that if an Ashkenazi recites a Beracha legitimately, following Ashkenazic practice, then a Sepharadi may answer "Amen," even though this Beracha is not recited according to Sephardic custom. Given the different views on this subject, Rav Bitan suggested that a Sepharadi who finds himself in this situation should answer by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen." This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions. The Hacham Sevi (Rav Tzvi Ashkenazi, 1656-1718) addresses the question as to the status of a human being created with the Sefer Ha'yesira – a mystical book written by Abraham Abinu. This book contains secrets including the way one can create living creatures using certain Names of G-d. (Some explain on this basis how Abraham served his guests meat and butter – suggesting that the animal was created with the Sefer Ha'yesira, such that it wasn't actually an animal, and thus its meat was not Halachically-defined "Basar.") The Hacham Sevi writes that such a creature does not possess a human soul, and thus is not defined by Halacha as a Jewish person who can count toward a Minyan.

Is the life of a Jew an individual journey with God or a communal one? What is being asked of the Jewish people right now? When your faith fractures, how do you find wholeness again in your relationship with God?A conversation with Dr. Mijal Bitton exploring faith in God, the current Jewish experience, Judaism not just as a religion but as a family, the significance of our ancestral bonds and the power and necessity of individual contributions to the collective Jewish narrative. Dr. Mijal Bitton is a spiritual leader, public intellectual, and sociologist. She serves as Scholar in Residence at the Maimonides Fund and Rosh Kehilla of the Downtown Minyan in New York City. A Visiting Researcher at NYU Wagner, she directed pioneering research on Sephardic and Mizrahi Jews in the United States.Mijal is an alumna of the Wexner Graduate Fellowship, a New Pluralist Field Builder, and a Sacks Scholar. She co-hosts the podcast Wondering Jews and shares weekly reflections on Jewish life, identity, and resilience in her Substack newsletter, Committed.Substack: https://mijal.substack.com/Podcast: https://open.spotify.com/show/1cU0NTHYQZOTARwuXTbpLU?si=uPmpMnd6RbycOuFli-N9SgWebsite & contact: mijalbitton.comInstagram: @mijalbitton * * * * * *To inquire about sponsorship & advertising opportunities, please email us at info@humanandholy.comTo support our work, visit humanandholy.com/sponsor.Find us on Instagram @humanandholy & subscribe to our channel to stay up to date on all our upcoming conversations ✨Human & Holy podcast is available on all podcast streaming platforms. New episodes every Sunday & Wednesday on YouTube, Spotify, Apple Podcasts, and Google Podcasts.* * * * * *TIMESTAMPS:00:00 Introducing Mijal Bitton03:12 The Jewish Experience: Identity and Collective Responsibility05:56 Faith and Imperfection: Navigating Belief in Difficult Times08:48 Judaism Beyond Religion: A Family and Community12:04 The Interconnectedness of Faith and Peoplehood14:56 Finding Your Individual Path Within a Collective Identity17:48 The Role of My Ancestors in Shaping My Faith21:10 Hope vs. Optimism: A Jewish Perspective on Challenges23:53 The Joy of Being Jewish27:13 The Future of Judaism: A Vision for the World30:02 Fighting for Our Place: Political Mobilization and Community Engagement32:54 Personal Practices: Staying Centered Amidst Responsibilities36:10 Sephardic Heritage: A Unique Perspective on Tradition38:56 Closing Thoughts: Embracing Our Roles in the Jewish Community

Max Wolf Valerio is a trans man, and a mixed Blackfoot/Sephardic poet, performer, and writer. He has appeared in a number of documentaries, including the Max short in Monika Treut's Female Misbehavior. He featured in several feature films, including Unhung Heroes, in which he plays a pansexual artistic transman who dreams of exhibiting sculptures of his penis, and Gendernauts. Valerio's writing has been published in This Bridge Called My Back (pre-transition under his former name, Anita Valerio), This Bridge We Call Home, Male Lust: Pleasure, Power, and Transformation, Transgender Care, Body Alchemy, and The Phallus Palace.SealPress. “Max Wolf Valerio,” n.d. https://www.sealpress.com/contributor/max-wolf-valerio/.Max Wolf Valerio is an iconoclastic poet and writer, and a long-transitioned man of transsexual history. He identifies primarily as an individual although his ancestry is Northern European, American Indian (Blackfoot Confederacy- Blood/Kainai band) on his mother's side, and his father is Hispano from Northern New Mexico and descended from the Conversos and crypto-Jews of the Sephardic diaspora following the Expulsion. A chapbook Animal Magnetism (eg press) appeared in 1984. He read and performed his poems to music and in featured readings in San Francisco throughout the 70s and 80s at places like Intersection for the Arts, CoLab, Valencia Tool and Die, the San Francisco Art Institute, and The Marshall Weber Gallery (now ATA). Recent poetry includes: Exile: Vision Quest at the Edge of Identity--a long poem set to ambient music and excerpted in Yellow Medicine Review and made possible by a Native American Arts and Cultural Traditions Grants (NAACT) from the San Francisco Arts Commission; a collaboration with photographer and painter Dana Smith, Mission Mile Trilogy +1; poems in the anthology TROUBLING THE LINE: TRANS AND GENDERQUEER POETRY AND POETICS (Nightboat Books, 2013). His memoir, The Testosterone Files (Seal Press, 2006) was a Lambda Finalist for 2006. His latest book of poetry is THE CRIMINAL: THE INVISIBILITY OF PARALLEL FORCES (EOAGH Books, 2019).bookshop. “About,” n.d. https://bookshop.org/contributors/max-wolf-valerio.https://maxwolfvalerio.substack.com/

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

I once encountered a fascinating Halachic question while praying in an airport before boarding. A group of nine Ashkenazim approached me and said they needed a tenth man so they could make a Minyan for Minha, and I of course happily agreed. During the Hazara (repetition of the Amida), an announcement was made that it was time to board. Six of us knew we had time to finish Minha before we needed to get on line to board, but four of the men were worried, and left to board. The remaining six were unsure what to do, and I told them that the Hazzan may continue the repetition of the Amida, since there was a Minyan in attendance when it began. If a section of the service requiring a Minyan began when ten or more men were present, it may be completed even if the Minyan was lost, as long as at least six men remain. The problem, however, arose when the time came to recite the Kaddish Titkabal after the Hazara. Ashkenazic custom views the Kaddish Titkabal as integrally connected to the Hazara, and therefore, just as the Hazara may be completed after the Minyan was lost, the Kaddish Titkaba after the Hazara may likewise be recited. Sephardic custom, however, views Kaddish Titkabal as separate from the Hazara, and thus according to Sephardic practice, if the Minyan was lost during the Hazara, then the Kaddish Titkabal may not be recited after the Hazzan completes the Hazara. I was thus unsure what to do in this situation, as a Sepharadi praying with Ashkenazim after four of the ten men left. Their Halachic tradition mandated reciting the Kaddish Titkabal after the repetition of the Amida, but according to my Halachic tradition, this Kaddish should not be recited. I did not know whether I should answer to their recitation of Kaddish. I later sent a message to Rav Yisrael Bitan asking this question, and he promptly replied with a detailed, six-page Teshuba (responsum) on this subject. He noted Hacham Ovadia Yosef's ruling that when a person hears a Beracha which according to his tradition is unwarranted, and thus recited in vain, he may not answer "Amen." One example is a Sefaradi who hears an Ashkenazi recite the Beracha of "Al Misvat Tefillin" over the Tefillin Shel Rosh. Although this Ashkenazi obviously acts correctly by reciting this Beracha, which is required according to Ashkenazic custom, the Sefaradi should not answer "Amen," since according to Sephardic practice, this Beracha constitutes a Beracha Le'batala (blessing recited in vain). This would apply also in the case of a Sefaradi who hears an Ashkenazi recite a Beracha over Hallel on Rosh Hodesh – a Beracha required by Ashkenazi custom but not according to Sephardic custom. Since Sephardic tradition regards this blessing as a "Beracha Le'batala," the Sefaradi should not answer "Amen" to this blessing. Many other Poskim dispute Hacham Ovadia's ruling, and maintain that since the Ashkenazi recites this blessing legitimately, in accordance with Ashkenazic practice, there is no problem for a Sefaradi to answer "Amen." Rabbi Bitan considers the possibility that Hacham Ovadia might agree that in the case of Kaddish, a Sefaradi may respond even if the Kaddish should not be recited according to Sephardic custom. One might distinguish between answering to an unwarranted blessing, which constitutes a "Beracha Le'batala," and answering to Kaddish, which is not a blessing. Rav Bitan concludes, however, that Hacham Ovadia likely applied his ruling even to Kaddish, and thus, in his view, a Sefaradi should not answer "Amen" to Kaddish if the Kaddish is not valid according to Sephardic custom. He may, however, answer "Yeheh Shemeh Rabba" even according to Hacham Ovadia's position, as this is merely an expression of praise, and differs from the response of "Amen." Given the different views on this subject, Rav Bitan suggested avoiding this problem by reciting the verse, "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53), attempting to conclude the verse just when the others respond "Amen" to the Kaddish. This way, the Sefaradi answers "Amen" but says this word as part of a verse, which is always acceptable, thus satisfying all opinions.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

Halacha is very critical of people who depart the synagogue in the middle of the prayer service, leaving the others without a Minyan. If there are only ten men present in the synagogue, one should not leave before the end of the Tefilla. Sometimes, however, it happens that, for whatever reason, one or more individuals need to leave, and there is no longer a Minyan present in the synagogue. If this happens during a section of the service requiring a Minyan, that section may be completed without a Minyan. For example, if the Minyan is lost during the Hazara (repetition of the Amida), the Hazan may complete the Hazara even though fewer than ten men are present. As long as at least six men – the majority of a Minyan – remain, that section of the service may be completed, since it began in the presence of a Minyan. This applies even if the Minyan was lost during the first blessing of the repetition of the Amida. Another example is where people begin leaving during the Kaddish toward the end of Arbit, before Alenu. As long as ten men were present when Kaddish began, the Kaddish may be completed after the Minyan is lost, provided that at least six men remain. Importantly, only that section of the service – which began in the presence of a Minyan – may be completed. Other portions of the Tefilla, however, may not be recited, since the Minyan was lost before they began. In the case of the Hazara, if the Minyan was lost at some point during the first three Berachot, before Nakdishach, the congregation may nevertheless recite Nakdishach, because it is considered part of the repetition of the Amida. However, they cannot recite Birkat Kohanim, as Birkat Kohanim is viewed as a separate recitation, and not part of the Hazara. The Hazzan would thus recite "Elokenu V'Elokeh Abotenu" just as he would do if no Kohanim were present. Different customs exist regarding the recitation of the Kaddish Titkabal following the Hazara in such a case. Ashkenazic practice views the Kaddish Titkabal as integrally connected to the repetition of the Amida, because, after all, in this Kaddish we pray that our prayers will be answered, referring to the Amida prayer which had just been recited. Therefore, according to Ashkenazic custom, if the Minyan was lost during the Hazara, the Hazzan completes the Hazara and also recites the Kaddish Titkabal afterward. Sephardic custom, however, views the Kaddish Titkabal as separate and apart from the Amida, and therefore it cannot be recited if the Minyan was lost during the Hazara. This applies also in a case where the Minyan was lost during Selihot. The Selihot service may be completed without a Minyan, but, according to Sephardic practice, the Kaddish Titkabal following Selihot may not be recited. Ashkenazim, however, allow reciting the Kaddish Titkabal after Selihot in this case, because – as with regard to the Kaddish following the Amida – they view the Kaddish as integral to the Selihot service. If the Minyan was lost during the Torah reading – even if this happened during the first Aliya – the entire Torah reading may be completed. Likewise, the Haftara may be completed if the Minyan was lost during the Haftara reading. However, the Kaddish following the Torah reading is not recited if the Minyan was lost during the Torah reading. If ten men were present during the silent Amida, and somebody left before the Hazzan began the repetition of the Amida, the Hazzan may not repeat the Amida, as the repetition is viewed as separate and apart from the silent Amida. Rabbi Akiva Eger (1761-1837) addresses the interesting case of a Minyan which was lost and then restored. If during the Hazara, for example, five of the ten men left, leaving behind only five – which, as mentioned, do no suffice to allow continuing the Hazara – may the Hazara be resumed if one of the five men returns? Instinctively, we might say that since the Hazara began with a Minyan, and six men are now present, the Hazara may be continued. On the other hand, one could argue that once the Minyan was lost, as fewer than six men were present, the Hazara cannot continue on the basis of the original ten men who were present when it began. Rabbi Akiva Eger leaves this question unanswered. A different question arises in the case of a "revolving Minyan" – where there were never fewer than six men present at any point, but six or more of the original ten men left. Let us consider, for example, the case of a Minyan consisting of exactly ten men, four of whom left during the Hazara, after which four other people entered the synagogue. At this point, there are ten men in the synagogue – six members of the original Minyan, and four newcomers, who arrived in the middle of the Hazara. If one or more of the six who remained from the original Minyan would now leave, may the Hazara continue? One might argue that since fewer than six of the original ten members of the Minyan are present, the Hazara cannot continue, as there aren't six people in the synagogue who were present when the Hazara began. In truth, however, Halacha allows the Hazara to continue in this case, since there was never a point when fewer than six men were present. This entire discussion applies only after the fact, if the Minyan was lost. If the people know ahead of time that the Minyan will be lost at a certain point in the service – such as if the tenth man informed the others that he must leave by a certain time – then they may not begin a part of the service that requires a Minyan. Meaning, if, for example, they know that the tenth man will leave during the Hazara, then the Hazzan may not begin the Hazara; if they know that the tenth man will leave during the Torah reading, then they may not begin the Torah reading.

In this gripping and deeply honest conversation, Shmelke Diamond opens up about his unlikely path—from a traditional Long Island Jewish upbringing to discovering Chabad as a teenager, navigating a lonely and self-taught journey into observance, and ultimately becoming a proud Satmar chasid. Shmelke shares powerful stories of identity, family tension, spiritual searching, and the moment he realized he had to choose between two worlds. He talks about the kindness that drew him into the Satmar community, his struggles with chronic illness, and how disability reshaped his understanding of purpose, humility, and faith. Whether you're religious, secular, curious, or anywhere in between, this episode is a raw and inspiring exploration of what it means to find yourself—and to stand by what you believe, even when the world pushes back. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________   ► Banana Blast Rentals   Bringing exciting entertainment for all your occasions. https://bananablasts.com https://wa.link/i4qlgh   _______________________________________   ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com _______________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________   ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ____________________________________   ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.   _______________________________________  

In this deeply personal conversation, Mendel Mintz shares his journey of growing up in Crown Heights with a lifelong physical disability, building a life of community impact, and finding unexpected love with his wife, Miriam, a beloved special educator from Baltimore born with dwarfism. He opens up about their dream of building a family through IVF, the joy of being on the brink of shlichus together, and the unimaginable tragedy of losing Miriam to an extremely rare complication at the very height of their lives. Mendel reflects with searing honesty on grief, walking out of the hospital alone, wrestling with faith, and what it means to keep showing up for Hashem with real questions and no easy answers. He also shares how he's turning pain into purpose through Miriam's Library and Learning Center, a new educational hub in Baltimore dedicated to the children and values she lived for.    To honor Miriam's legacy and help bring this life-changing project to reality, you can make a meaningful difference here: https://www.charidy.com/Miriam/mm   This episode is for anyone carrying loss, living with visible or invisible challenges, or searching for a way to transform heartbreak into a life of meaning.   This episode was made possible thanks to our sponsors:   ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ► Banana Blast Rentals   Bringing exciting entertainment for all your occasions.   https://bananablasts.com https://wa.link/i4qlgh   ____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________   ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________   ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________   ► Town Appliance   Visit the website or message them on WhatsApp   https://www.townappliance.com https://bit.ly/Townappliance_whatsapp    ______________________________________   ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________  

In this extraordinary episode, Nachi Gordon sits down with Glenn Cohen — former chief psychologist of the Mossad, helicopter pilot, and trauma expert — for one of the most riveting conversations ever featured on Meaningful People. From rescuing soldiers in Lebanon to counseling hostages freed after October 7th, Glenn has witnessed the darkest sides of humanity — and the boundless strength of the human spirit. He shares powerful firsthand accounts from meeting newly released hostages, insights into Mossad's secret world, and the psychology of resilience that enables ordinary people to do the impossible. With candor and compassion, Glenn reveals how people survive the unimaginable — not by avoiding pain, but by growing from it. He explains the concept of post-traumatic growth, the coping tools that saved lives in captivity, and why he believes every person is capable of far more than they think. This is not just a story about Israel, trauma, or espionage — it's a masterclass in faith, courage, and the strength embedded in the Jewish soul. You can find more information at: www.glenn-cohen.com     This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Rentals of Distinction Looking for the perfect rental in Yerushalayim? Rentals of Distinctions is a company that cares and who you can trust.  www.Rentalsofdistinction.com  ____________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________

The Miracle After the Darkness – Michal Weinstein's Unbelievable Story When Michal Weinstein was just ten years old, her father — a respected diamond dealer and Israeli diplomat — vanished without a trace. For nearly two decades, her family lived in painful uncertainty, surrounded by rumors, fear, and unanswered questions. In this gripping episode, Michal opens up to Nachi Gordon about the shocking twists that followed: corruption at the highest levels, a decades-long mystery, and an unimaginable discovery that finally brought truth and closure 19 years later. From her childhood in Far Rockaway and the day her father disappeared, to the miraculous moment his body was found and the profound faith that carried her through it all — Michal's story is one of resilience, justice, and divine providence. This isn't just a true crime story — it's a testament to faith, family, and the power of never giving up hope. This episode was made possible thanks to our sponsors: ►Blooms Kosher   Bring you the best Kosher products worldwide.   https://bloomskosher.com   ______________________________________ ► Colel Chabad Pushka App - The easiest way to give Tzedaka    https://pushka.cc/meaningful    _______________________________________ ►Rothenberg Law Firm   Personal Injury Law Firm For 50+ years!   Reach out Today for Free Case Evaluation   https://shorturl.at/JFKHH   ____________________________________ ► Rentals of Distinction Looking for the perfect rental in Yerushalayim? Rentals of Distinctions is a company that cares and who you can trust.  www.Rentalsofdistinction.com  ____________________________________ ► Dream Raffle Win a brand new and fully furnished $1,200,000 apartment in Yerushalayim!    Use Promo code MPP for $10 off and to receive double tickets!   https://thedreamraffle.com/  _____________________________________ ► Lalechet     We're a team of kosher travel experts, here to carry you off to your dream destination swiftly, safely, and seamlessly in an experience you will forever cherish.    https://www.lalechet.com ___________________________________________ ► Town Appliance - Visit the website or message them on WhatsApp     https://www.townappliance.com     https://bit.ly/Townappliance_whatsapp    ______________________________________ ______________________________________ ►  Ketubah At Ketubah.com, every Kesubah is designed with care, blending timeless beauty with texts that are fully halachic, including RCA and Sephardic versions. Our team collaborates with rabbanim and mesadrei kiddushin to ensure each document is accurate and accepted without question. Choosing Ketubah.com means you arrive at your chuppah with peace of mind, knowing your Kesubah is both beautifully crafted and halachically sound. https://ketubah.com/meaningful-minutes/?utm_source=Podcast&utm_medium=Clickthrough&utm_campaign=meaningful-people-podcast ______________________________________ ►  Eishet Chayil Eishet Chayil — The Woman of Valor is a new book by Rabbi Yossi Marcus that brings King Solomon's classic poem to life through the stories of 24 remarkable Jewish women — from Sarah and Miriam to Esther and beyond. Drawing on millennia of Jewish scholarship, especially the teachings of the Lubavitcher Rebbe, the book celebrates women of faith, courage, and wisdom. Each verse is paired with contemporary artwork by Israeli artist Lia Baratz, making the book both educational and inspirational for readers of all ages. Dedicated to the women of Nahal Oz who were killed on October 7, 2023, it stands as a tribute to Jewish women of valor throughout history. Already in its second printing, Eishet Chayil is an ideal gift for Bat Mitzvahs, brides, wives, and mothers. Available at https://www.eishetchayil.com and https://store.kehotonline.com/mobile/ Use code MM20 for 20% off when checking out on Kehot.com.